As this psalm treats of various matters, it is difficult to give an epitome of its contents. There are, however, two things which the prophet mainly aims at; the exhorting of the children of God to follow godliness and a holy life; and the prescribing of the rule, and pointing out the form of the true worship of God, so that the faithful may devote themselves wholly to the study of the Law. Along with these he frequently blends promises for the purpose of animating the worshippers of God to live more justly and piously; and, at the same time, he introduces complaints respecting the impious contempt of the Law, lest they should become tainted by bad examples. In short, he frequently passes from one topic to another, and prosecutes no one particular subject continuously; 1 and therefore it will be best to discuss each subject in its proper place.
Psalm 119:1-8
א 1. Blessed are they who are upright, 2 in their way, walking in the law of Jehovah. א 2. Blessed are they who, keeping his testimonies, seek him with all their heart. א 3. Surely they do not work iniquity, who walk in his ways. א 4. Thou hast commanded that thy statutes should be observed carefully 3 א 5. I wish that my ways may be directed to the observing of thy statutes! א 6. Then I shall not be ashamed, when I have respect to all thy precepts. א 7. I will praise thee in the uprightness of my heart, when I shall have learned the judgments of thy righteousness. א 8. I will observe thy statutes: do not forsake me very far. 4
Some call this the octonary psalm, because that, through every successive eight verses, the initial words of each line begin with the same letter in alphabetical order. That this was done to aid the memory, may be gathered from each part containing a doctrine, which ought to form a theme of constant meditation among the children of God. For the purpose, therefore, of rendering it less irksome to the reader, the prophet has distinguished every successive eight verses by their beginning each with the corresponding letter of the Hebrew alphabet, and thus all excuses, on the score of ignorance, are removed, even from the callous and slothful. This help does not extend to those who read it in other languages; but the principle must not be overlooked, that the doctrine exhibited in this psalm should be carefully studied by all the children of God, and treasured up in their hearts, to render them the more conversant with it. Touching the author, I assert nothing, because it cannot be ascertained, even by probable conjecture, who he was; and expositors are agreed that no satisfactory conclusion can be arrived at in the matter. As David surpassed all others in point of poetical and devotional talent, I will not scruple occasionally to insert his name. 5
It may be proper to take notice of certain terms which frequently occur in the psalm. Of the term תורה, torah, I say nothing, which, having its derivation from a word which signifies to instruct, is yet uniformly taken for law. Some of the Rabbis affirm that חוקים, chukim, signifies statutes, or divinely appointed rites, the, reason of which is very obvious. They say that פקדים, phikudim, denotes those precepts which relate to natural justice. It is certain that משפטים, mishpatim, signifies commandments, because this is proved by the etymology of the word. As to עדות, edoth, the Hebrews understand it of the doctrine of the law, but with the certain indication, pointing out to us that it is comprehensive of the manner in which God enters into covenant with his people. The precepts of the law are denominated judgments and righteousness, to inform us that God enjoins nothing except what is right and just, and that mankind ought to seek for no other rule for the perfecting of holiness, but what consists in regulating their life by rendering obedience to the law. The meaning is almost synonymous when they are called the ways of the Lord, intimating that those who do not depart from the direction of the law, may safely conclude that they are in no danger of going astray. The ordinances of God, and the edicts offerings, have the term חוקים, chukim, applied to them indiscriminately, and,פקודים , phikudim, refers to different kinds of justice, as is manifest from many parts of Scripture which demonstrates that there is no foundation for the subtle distinction and difference formerly noticed. And in this psalm almost all these terms are synonym as the context will show. 6 To procure greater respect for the law, the prophet adorns it with a variety of titles, taking care constantly to enjoin upon us the same doctrine. I now proceed to the consideration of the contents of the psalm.